Web
and Book design,
Copyright, Kellscraft Studio 1999-2021 (Return to Web Text-ures) |
Click
Here to return to
The Algonquin Legends of New England Content Page Return to the Previous Chapter |
(HOME)
|
The Giant Magicians. There was once a man and his
wife who lived by the sea, far away from other people. They had many children,
and they were very poor. One day this couple were in their canoe, far from
land. There came up a dense fog; they were quite lost. They heard a noise as of
paddles and voices. It drew nearer. They saw dimly a monstrous canoe filled
with giants, who greeted the little folk like friends. "Uch keen,
tahmee wejeaok?" "My little brother," said the leader,
"where are you going?" "I am lost in the fog," said the
poor Indian, very sadly. "Ah, come with us to our camp," said the
giant, who seemed to be a good fellow, if there ever was one. "Truly, ye
will be well treated, my small friends, for my father is the chief; so be of
good cheer!" And they, being much amazed at this gentleness, sat still in
awe, while two of the giants, each putting a tip of his paddle under their
bark, lifted it up and put it into their own, as if it had been a chip. And
truly the giants seemed to be as much pleased with the little folk as a boy
would be who had found a flying squirrel.16 And as they drew near the
beach, lo! they beheld three wigwams, high as mountains, in size according to
that of the giants. And coming to meet them was the chief, who was taller than
the rest. "Ha!" he cried.
"Son, what have you there? Where did you pick up that little
brother?" "Noo, my father, I found him lost in the fog."
"Well, bring him home to the lodge, my son!" So the giant took the
small canoe in the palm of his hand, the man and his wife sitting therein, and
carried them home. Then they were taken into the wigwam, and the canoe was laid
carefully in the eaves, but within easy reach, about a hundred and fifty yards
from the ground. Then an abundant meal was
set before them, but the benevolent host, mindful of their small size, did not
give them more to eat than they would have needed for about ten years to come,
and informed them in a subdued whisper, which could hardly have been heard a
hundred miles off, that his name was Oscoon.17 Now it came to pass, a few
days after, that a company of these well-grown people went hunting, and when
they returned the guests must needs pity them that they had no game in their
land which answered to their size; for they came in with strings of such small
affairs as two or three dozen caribou hanging in their belts, as a Micmac would
carry a string of squirrels, and swinging one or two moose in their hands like
rabbits. Yet, what with these and many deer, bears, and beavers, they made up
in the weight of their game what it lacked in size, and of what they had they
were generous. Now the giants became very
fond of the small folk, and would not for the world that they should in any way
come to harm. And it came to pass that one morning the chief told them that
they were to have a grand battle, since they expected in three days to be
attacked by a Chenoo. Therefore the Micmac saw that in all things it was even
with the giants as with his own people at home, they having their troubles with
the wicked, and the chiefs their share in being obliged to keep up their magic
and know all that was going on in the world. Yea, for he would be a poor powwow
and a necromancer worth nothing who could not foretell such a trifle as the day
and hour when an enemy would be on them! But this time the Sakumow
(M.), or sagamore, was forewarned, and bade his little guests stop their ears
and bind up their heads, and roll themselves in many folds of dressed skins,
lest they should hear the deadly war-scream of the Chenoo. And with all their
care they hardly survived it; but the second scream hurt them less; and after
the third the chief came to them with a cheerful countenance, and bade them
arise and unpack themselves, for the monster was slain, and though his four
sons, with two other giants, had been sorely tried, yet they had conquered. But the sorrows of the good
are never at an end, and so it was with these honest giants, who were always
being pestered with some kind of scurvy knaves or others who would not leave
them in peace. For anon the chief announced that this time a Kookwes — a burly,
beastly villain, not two points better than his cousin the Chenoo — was coming
to play at rough murder with them. And, verily, by this time the Micmac began
to believe, without bating an ace on it, that all of these tall people were
like the wolves, who, meeting with nobody else, bite one another. So they were
bound and bundled up as before, and put to bed like dolls. And again they heard
the horrible shout, the moderate shout, and the smaller shout, until sooel
moonoodooahdigool, which, being interpreted, meaneth that they hardly heard
him at all. Then the warriors, returning,
gave proof that they had indeed done something more than kick the wind, for
they were covered with blood, and their legs were stuck full of large pines,
with here and there an oak or hemlock, for the fight had been in a forest; so
that they had been as much troubled as men would be with thistles, nettles, and
pine splinters, which is truly often a great trouble. But this was their least
trial, for, as they told their chief, the enemy had well-nigh made Jack Drum's
entertainment for them, and led them the devil's dance, had not one of them, by
good luck, opened his eye for him with a rock which drove it into his brain.
And as it was, the chiefs youngest son had been so mauled that, coming home, he
fell dead just before his father's door. Truly this might have been deemed
almost an accident in some families; but lo! what a good thing it is to have an
enchanter in the house, especially one who knows his business, as did the old
chief, who, going out, asked the young man why he was lying there. To which he
replying that it was because he was dead, his father bade him rise and walk,
which he did straight to the supper table, and ate none the less for it. Now the old chief, thinking
that perhaps, his dear little people found life dull and devoid of incident with
him, asked them if they were aweary of him. They, with golden truth indeed,
answered that they had never been so merry, but that they were anxious as to
their children at home. He answered that they were indeed right, and that the
next morning they might depart. So their canoe was reached down for them, and
packed full of the finest furs and best meat, when they were told to tebah'-dikw',
or get in. Then a small dog was put in, and this dog was solemnly charged that
he should take the people home, while the people were told to paddle in the
direction in which the dog should point.18 And to the Micmac he
said, "Seven years hence you will be reminded of me." And then tokooboosijik
(off they went). The man sat in the stern, his wife in the prow, and the dog in
the middle of the canoe. The dog pointed, the Indian paddled, the water was
smooth. They soon reached home; the children with joy ran to meet them; the dog
as joyfully ran to see the children, wagging his tail with great glee, just as
if he had been like any other dog, and not a fairy. For, having made
acquaintance, he without delay turned tail and trotted off for home again,
running over the ocean surface as if it had been hard ice; which might, indeed,
have once astonished the good man and his wife, but they had of late days seen
so many wonders that they were past marveling. Now this Indian, who had in
the past been always poor, seemed to have quite recovered from that complaint.
When he let down his lines the biggest fish bit; all his sprats were salmon; he
prayed for goslings, and got geese; moose were as mice to him now; yea, he had
the best in the land, with all the fatness thereof. So seven years passed away,
and then, as he slept, there came unto him divers dreams, and in them he went
back to the Land of the Giants, and saw all those who had been so kind to him.
And yet again he dreamed one night that he was standing by his wigwam near the
sea, and that a great whale swam up to him and began to sing, and that the
singing was the sweetest he had ever heard. Then he remembered that the
giant had told him he would think of him in seven years; and it came clearly
before him what it all meant, and that he was erelong to have magical power
given to him, and that he should become a Megumoowessoo. This he told
his wife, who, not being learned in darksome lore, would fain know more nearly
what kind of a being he expected to be, and whether a spirit or a man, good or
bad; which was, indeed, not easy to explain, nor is it clearly set down in the
chronicles beyond this, — that, whatever it might be, it was all for the best,
and that there was a great deal of magic in it. That day they saw a great
shark cruising about in their bay, chasing fish, and this they held for an evil
omen. But, soon after, there came trotting towards them over the sea the same
small dog who had been their pilot from the Land of the Giants. So he, full of
joy, as before, at seeing them and the children, wagged his tail and danced for
glee, and then looked earnestly at the man as if for some message. And to him
the man said, "It is well. In three years' time I will make you a visit. I
will look to the southwest." Then the dog licked the hands and the ears
and the eyes of the man, and went home as before over the sea, running on the
water. And when the three years had
passed the Indian entered his canoe, and, paddling without fear, found his way
to the Land of the Giants. He saw the wigwams standing on the beach; the
immense canoes were drawn up on the water's edge; from afar he beheld the old giant
coming down to welcome him. But he was alone. And when he had been welcomed,
and was in the wigwam, he learned that all the sons were dead. They had died
three years before, when the shark, the great sorcerer, had been seen. They had gone, and the old
man had but lingered a little longer. They had made the magic change, they had
departed, and he would soon join them in his own kingdom. But ere he
went he would leave their great inheritance, their magic, to the man. Therewith the giant brought
out his son's clothes, and bade the Indian put them on. Truly this was as if he
had been asked to clothe himself with a great house, since the smallest fold in
them would have been to him as a cavern. But he stepped in, and as he did this
he rose to great size; he filled out the garments till they fitted; he was a
giant, of Giant-Land. With the clothes came the wisdom, the m'teoulin,
the manitou power of the greatest and wisest of the olden time. He was
indeed Megumoowessoo, and had attained to the Mystery. This very remarkable and
evidently ancient tale is one of that kind which the keepers of tribe
chronicles among the pagan Indians do not tell to the world, and which they
conceal from white men. It is not a fragment, nor is it unfinished, as some
readers may suppose. Its plot is of a much higher nature than a novel, which
ends in a marriage. To an Indian, whose ideas of earthly happiness were not in
money, houses, and lands, personal power was the one thing to be most desired.
As a Passamaquoddy said once to me, "To be rich in those days meant to be
a great hunter and always have plenty of meat for everybody." Hence the
desire to be great and strong, to be able to entice wild animals, to run like
the wind, to be crafty in all things, especially in making war; hence to have
prophetic dreams. All of this was to be attained by m'teoulin, or magic.
The highest ambition of an Indian was to become a Megumoowessoo, a
mystical being, which is explained differently as fairy, faun, sylvan deity,
but which means one who enjoys all the highest privileges of humanity allied to
the supernatural. This is what the hero of this story gets by favor of the
giant. It may be observed that in
this tale the Indian cannot explain to his wife what he nevertheless perfectly
understands; that is, the exact nature of a Megumoowessoo. The giant, by
speaking of his own kingdom, gives the true key of the whole mystery. He has
attained magic power so far as one can exercise it in this life. Like Glooskap
he can be, or unlike him prefers, to be habitually, a giant. He has battled
with the Chenoo and Kookwess; he has, like Hercules, fulfilled his mission; and
now he departs for his own realm, that of the Megumoowessoo, as Arthur
went to Fairy-Land, as Buddha to the unknown Nirvana, — that is, to something
beyond the conception of poet or theosophist. I suspect that the period of
seven years, and again of three years, had been employed by the Indian in
preparing himself by penance for m'teoulin. The respect of the Indians
for the number seven is so remarkable, that if it be true that Deus
imparibus numeris gaudet, they are in that respect, at least, like deities.
Whenever seven or a white bear's skin occurs in these tales, there
always lies hidden a magical mystery. It is not the least
remarkable feature of this tale that it abounds in that quiet small humor which
recalls the adventures of Captain Lemuel Gulliver. The Indian, like, the
Norseman, was such an implicit believer in his own myths, and he had
evolved them so entirely from himself without borrowing, — since we may regard
him as one in this respect with the Eskimo, — that no human characteristic
detracted from the dignity of the Manitou. There is a strong suggestion
in this story that the giants were whales. This and the incident of their
inhabiting a mysterious country beyond the sea and the fog would identify them
with the enchanted land of the Eskimo, visited by the Angakok in their trances,
and by others in kayaks. This country was named Akilinek, "a
fabulous land beyond the sea." The whole story of Malaise, the man who
traveled to Akilinek, is in every detail extremely like an Indian tale. (Rink,
page 169.) It has also a Norse affinity. The land of the giants was supposed by
both Icelanders and Indians to be in the North Atlantic. There is a Norse tale
of a man changed to a whale which indicates a common origin with the one here
given. It is believed that the m'teoulin
can, when speaking, make themselves heard to whom they will, at any distance.
They, can confer with one another secretly when miles away, or make themselves
known to many. I was informed by an Indian in all faith that an old witch who
died in 1876, twelve miles from Pleasant Point, was heard to speak in the
latter place when at her last. A very intelligent Passamaquoddy told me that when
Osalik (Sarah) Hequin died he himself heard all she said, though sixty-five
miles distant. I am certain that he firmly believed this. This woman died a
strange death, for she was found standing up, dead, in the snow, with her arms
extended and "hands sticking out." It is generally believed that she
was killed by other m'teoulin. There are really very few
ideas in modern mesmerism not known to Eskimo or Indian Shamans. Clairvoyance
is called by the Passamaquoddies Meelah bi give he.
Glint ont-aven, nosh mor-gun N'loan sep-scess syne-duc Mach-ak wah le-de-born harlo kirk Pes-sauk-wa morgun pa-zazeu. Dout-tu eowall, yu' eke ne-mess comall Dow-dar bowsee des ge-che-ne-wes skump, Na-havak dunko to-awk w'che-mon wh'oak No-saw yu-well Mooen nill Mask da-ah gawank la me la-tak-a-dea-on Di-wa godamr Kudunk-ah dea-on Glor-ba dea-on glom-de-nec Glint-wah-gnour pes sausmok. We are the stars which sing,
We sing with our light; We are the birds of fire, We fly over the sky. Our light is a voice; We make a road for spirits, For the spirits to pass over. Among us are three hunters Who chase a bear; There never was a time When they were not hunting. We look down on the mountains. This is the Song of the Stars. "Ahboohe b'lo maryna Piel to-marcess" We poual gee yuaa Mar-yuon cordect delo son Ne morn-en nute magk med-agon On-e-est Molly duse-al ca-soo-son nen. Tumbling end over end, goes Piel to mercess, With feathers on his eyes. To the maple-sap ridge we are going, Our lunch a cod-fish skin; One est Molly's daughter goes with us. ___________________________________
16 A story like this of giants in a canoe
would very naturally originate about the Bay of Fundy, where, in the dense and
frequent fogs, all objects assume greatly exaggerated apparent dimensions. One
often beholds there, on the shore, "men as trees walking." 17 Mr. Rand suggests that this may
indicate the dark color of his tribe. Eskimo legends speak of people among them
who were black. 18 Strange as it may seem, there is not
the least exaggeration in this. Lieutenant-Colonel Barclay Kennan told me that
when surveying in the far North Pacific he had an Eskimo dog which, in the
thickest fog, would scent the land at a great distance, and continually point
to it. |